Why Restart Nigeria from the community Level

share on:


In our last post, “After Disintegration, What next?”, we noted that the different ethnic communities in Nigeria have lost their cultural unity of purpose and uniqueness in social adaptation. The people that are invited (as representatives) from different ethnic communities to share in the ‘national cake’ strive to discourage the freedom of their ethnic communities. The level of disunity that has been introduced among the ethnic community by the unitary system of government makes disintegration of Nigeria a worse option.


Today, we discuss the necessity of restarting Nigeria from the different ethnic communities.

Cars are compositions of different metals, plastics and glasses that are chosen and connected together to form a whole moving body. Each part of the car must be of suitable quality and in good condition, so that they can play their roles in the systematic cooperation for the smooth functioning of the car. As it is with cars, so it is with a country: a country is a composition of different ethnic communities that come together and agree to unite themselves under one single government. For the country to function well, each ethnic community must be in good condition within itself, and willingly stay in agreement and cooperation with the system and organization of the country.


The composite communities in Nigeria are obviously lacking in the two major conditions for national cooperation. Firstly, the ethnic communities have little power to utilize their local resources for meeting their local needs because the colonial masters merged the communities under one head before handing it over to successive and cooperative indigenous governments. Secondly, the members of the ethnic communities now scramble for individual connection with the unitary head just to meet up with personal instead of communal needs. This individual struggle for connection with the unitary head for survival has suppressed the communal voice of unity for common purpose. The disunity within the communities (introduced by the desperation to align with the unitary head for survival) has suppressed the singular voice of consent whether to be or not to be a part of the country.

In the previous years, communities contributed manually, mentally and materially among themselves to execute development projects like roads, streams, taps, playgrounds, schools, churches and hospitals. They source for materials within their locality, process their local resources and trade the excess of their products with other communities. The Benin Kingdom had an established street pattern with street light made of palm oil and wool as early as the 15th century. The Ife people built their schools and health centres by themselves. Awka people of the present Anambra state had their blacksmith known as Uzu-Oka. Other communities had their degrees of communal achievements.

But presently communities are unable to carry out community development projects without appealing to the civil government. They have lost the rights to access the resources in their communities to the unitary head. Apart from losing the right to assess their local resources, they lost the communal zeal and unity with which they could demand their position in the unitary system. Some elders


If a car must work properly, its parts must be healthy and in agreement with the car organization. Also, if the nation must work well, the constituting ethnic communities must come together and agree on the terms and conditions of becoming or not becoming part of Nigeria. The deliberate division of the smaller units of the country which are the ethnic communities according to party, religion and class affects the chances of unity of purpose. Without unity of purpose on a communal front, there may not be a uniting value or principle and thus, not united voice for cooperation and progress in the political sphere called Nigeria.